Place of the Bible In Education
Appeal to Christians
know wisdom and instruction: to perceive the words of understanding:
to receive the instruction of wisdom, justice, judgment,
to give subtilty to the simple, to the young man knowledge
and discretion." - Prov. 1:2-4
Alonzo Trevier Jones
83 -- Chapter
IX - What Was Taught In the Schools of the Prophets.
What was taught in the schools of the prophets? To know
this is important, not only for its own sake: but because,
when we know this, we know what should be taught in the
Lord's schools always.
These things are in the Bible. They were written for our
learning. And being in the book of Daniel, they are written
especially for our instruction and admonition "upon
whom the ends of the world are come." In this chapter
we shall have space only to discover and enumerate these
studies. What each subject
involved will be studied afterward.
and his three companions were "skilful in all wisdom,
and cunning in knowledge, and understanding science."
This education was acquired in the college, or school of
the prophets in Jerusalem. This, therefore, certifies that
wisdom, knowledge, and
science were taught in those schools.
thing that was taught there was music,
instrumental as well as vocal. This we know from the fact
that the first time that we meet any of the students of
such a school, they have "a psaltery, and a tabret,
and a pipe, and a harp, before
them;" and they were playing with such spirit,
and with such power in the Spirit, that the man who then
personally met them
84 -- was drawn to God and converted. Thus all the circumstances
show that this was trained, harmonious music, played by
the students of this school. And this is plain evidence
that music was taught in the schools of the prophets.
thing that was taught there was
work, or "manual training" as it would
be called to-day. This we know from the record of these
schools in the time of Elisha: "And the sons of the
prophets said unto Elisha, Behold now, the place where we
dwell with thee is too strait for us. Let us go, we pray
thee, unto Jordan, and take thence every man a beam, and
let us make us a place there, where we may dwell. And he
answered, Go ye. And one said, Be content, I pray thee,
and go with thy servants. And he answered, I will go. So
he went with them. And when they came to Jordan, they cut
down wood." 2 Kings 6:1-4.
shows that in those schools, work
was taught and the love of it; because when the school building
became too small for the attendance, the
students themselves suggested that
they themselves should build the new and larger
house that was needed. There was no thought of hiring other
people to do the work, nor of letting it by contract. No;
they themselves said, "Let
us go, ... and let
us make us a place."
were also so in love with work that they would borrow tools
with which to work; for when one of the axes flew off the
handle and into the river, as one of the students was chopping,
he exclaimed to Elisha, "Alas, master! for it was borrowed."
than this, even the principal of the school -
85 -- Elisha - went with them to the work, and joined
with them in the work; for he was among those
who were chopping on the bank of the river when the ax flew
into the water.
this shows, as plainly as needs to be shown, that work and
the love of it, real industry, was taught in the schools
of the prophets - the Lord's schools of ancient time.
Another thing that was taught there was temperance
- healthful living. This is shown by the fact that Daniel
and his companions refused the king's dainties and royal
food, and the wine which he drank, and
asked for a simple fare, a vegetarian diet. Dan.
1:5, 12-16. That they were
taught this in the school of the prophets which
they attended is plain from the fact that this was a thoroughly
grounded principle with them. And that such was the diet
in the schools of the prophets is taught by the fact that
in that school, in the time of Elisha, even when "there
was a dearth
in the land," Elisha, giving directions to prepare
food, said, "Set on the great pot, and seethe pottage."
And in following this direction, "one went out into
the field to gather herbs."
2 Kings 4:38, 39. When herbs were gathered in response to
the ordinary direction to prepare food, and this when "there
was a dearth in the land," surely this is strong evidence
that a vegetarian diet was the regular diet in the school.
This is confirmed by the further fact that "there came
a man from Baal-shalisha, and brought the man of God bread
of the first-fruits, twenty
loaves of barley, and full ears of corn in the husk thereof.
And he [Elisha] said,
86 -- Give unto the people, that they may eat."
Verse 42. Here was a man bringing a present of provisions
the principal of the school, and he brought only food from
the vegetable kingdom.
this is evidence that a vegetarian diet was the diet of
the students and teachers in the schools of the prophets;
that this temperate way of living was a part of the instruction;
and that temperance was so inculcated as to become a living
principle in the lives of the students.
thing taught there was law
- statutes, justice, and judgment. This was directly commanded
to be taught: "Behold, I have taught you statutes and
judgments, even as the Lord my God commanded me, that
ye should do so in the land whither ye go to
possess it. Keep therefore and do them; for this is your
wisdom and your understanding in the sight of the nations,
which shall hear all these statutes, and say, Surely this
great nation is a wise and understanding people. ... What
nation is there so great, that hath statutes and judgments
so righteous as all this law, which I set before you this
day? Only take heed to thyself, and keep thy soul diligently,
lest thou forget the things which thine eyes have seen,
and lest they depart from thy heart in all the days of thy
life; but teach them thy sons, and thy sons' sons."
Deut. 4:5-9. "Justice, justice, shalt thou follow."
Deut. 16:20, margin.
thing taught there, and this "specially,"
for after urging upon them the obligation
p 87 -- to teach carefully and diligently the statutes
and judgments of the Lord, he commanded them to teach to
their sons and their sons' sons, "specially,"
the ten commandments which they heard, said he, "the
day that thou stoodest before the Lord thy God in Horeb,
when the Lord said unto me, Gather Me the people together,
and I will make them hear My words, that they may learn
to fear Me all the days that they shall live upon the earth,
and that they
may teach their children. ... And the Lord spake
unto you out of the midst of the fire; ye heard the voice
of the words, but saw no similitude; only ye heard a voice.
And He declared unto you His covenant, which He commanded
you to perform, even ten commandments; and He wrote them
upon two tables of stone."
thing taught there was history:
"When thy son asketh thee in time to come, saying,
What mean the testimonies, and the statutes, and the judgments,
which the Lord our God hath commanded you? then thou shalt
say unto thy son, We were Pharaoh's bondmen in Egypt; and
the Lord brought us out of Egypt with a mighty hand; and
the Lord showed signs and wonders, great and sore, upon
Egypt, upon Pharaoh, and upon all his household, before
our eyes." Deut. 6:20-22. This study was not confined
to the history of the deliverance from Egypt; it embraced
all as it was given in the sacred writings. We know that
this history was one of the studies of Daniel; for the form
of government, having three presidents, one of whom was
chief, which was introduced by Daniel as prime
88 -- minister in the days of Darius the Mede, was adopted
literally from the records of Israel as to the government
another thing taught there was poetry.
This was an essential accompaniment of the teaching of music,
and the songs of worship of which their music was composed.
With all this, of course, the fundamentals of knowledge,
reading and writing and numbers, were taught.
find, then, that the teaching in the schools of the prophets
embraced at least the following studies: -
4. Manual labor,
the one greatest thing over all, in all, and through all,
in the Lord's schools was the pervading presence of the
divine Teacher, the Holy Spirit. In the schools of the prophets
the Spirit of God was the one all-pervading influence, the
one great prevailing power. The first time we meet one of
these schools is in 1 Sam. 10:5-12, when Saul came "to
the hill of God," and met "a company of prophets
coming down" with instruments of music, and prophesying.
"And the Spirit of God came upon him," and "God
gave him another heart;" he was turned "into another
man," and "he prophesied among the prophets."
p 89 -- That this should occur in the case of such
a man as Saul was so great a wonder that the people of Israel
were astonished at it to such an extent that henceforth
it became a proverb in Israel, "Is Saul also among
this was but the usual degree of the manifestation of the
Spirit in the school. For we find after this that Saul,
by disobedience to God and jealousy of David, had separated
himself from the Spirit, and was constantly seeking to kill
David, and David escaped, and fled, and "came to Samuel
to Ramah," and "he and Samuel went and dwelt in
Naioth. And it was told Saul, saying, Behold, David is at
Naioth in Ramah." This was where there was a school
of the prophets. "And Saul sent messengers to take
David: and when they saw the company of the prophets prophesying,
and Samuel standing as appointed over them, the Spirit of
God was upon the messengers of Saul, and they also prophesied.
And when it was told Saul, he sent other messengers, and
they prophesied likewise."
Saul saw that his first messengers had yielded, of course
he sent the second time such ones as he supposed would not
yield. And when he found that they also had yielded, he
determined to trust no more messengers - he would go himself.
Therefore in his wrathful determination "went he also
to Ramah," and demanded, "Where are Samuel and
David? And one said, Behold, they be at Naioth in Ramah.
And he went thither to Naioth in Ramah: and the Spirit of
God was upon him also, and he went on, and prophesied."
90 -- All this shows, and it was written to tell to
us, that the Holy Spirit was so fully manifested that stern,
hard-hearted, and even exceptionally unspiritual men were
melted and subdued by His gracious influence whenever they
came in contact with the school. It shows also that the
Spirit of God in these schools manifested Himself in prophesyings.
Thus it was the Spirit of prophecy that pervaded and controlled
the school. "The Spirit of prophecy" is "the
testimony of Jesus" (Rev. 19:10), in counsel and instruction.
Thus Jesus Christ Himself, by the Spirit of prophecy, was
the real Head of the schools of the prophets.
all this is to teach to us now, for our own time, that in
the Lord's schools, the Spirit of prophecy, the testimony
of Jesus, must be the great guide and instructor, and that
the Spirit of God is to be courted until He shall become
the all-pervading influence and the all-controlling power
in every school established in the name of the Lord.
things are written in the Bible for us. They
center and are emphasized in the book of Daniel specially
for the last days. We are now in the last days. The instruction
given, the course of study in the schools of the prophets,
is instruction for the Lord's schools for all time. This
is the instruction that belongs to-day in every school that
makes any pretensions to being a Christian school.
91 -- Chapter
X - The Study of Wisdom. -- Daniel,
while yet a mere youth, was "skilful in all wisdom."
This was the leading part of his education. What
is wisdom? whence comes it? how is it attained? and what
relation does it bear to education in general?
shall wisdom be found? and where is the place of understanding?
Man knoweth not the price thereof; neither is it found in
the land of the living. The depth saith, It is not in me;
and the sea saith, It is not with me. It can not be gotten
for gold, neither shall silver be weighed for the price
then cometh wisdom? and where is the place of understanding?
Seeing it is hid from the eyes of all living, and kept close
from the fowls of the air. Destruction and death say, We
have heard the fame thereof with our ears.
understandeth the way thereof, and
He knoweth the place thereof. ... When He made
a decree for the rain, and a way for the lightning of the
thunder; then did He see it, and declare it; He prepared
it, yea, and searched it out. And unto man He
the fear of the Lord, THAT IS WISDOM; and to
depart from evil is understanding." Job 28:12-28. And
"the Lord giveth wisdom." Prov. 2:6.
p 92 -- It is certain, then, that the
fear of the Lord was an essential part of the
education in the schools of the prophets. Since only God
knoweth what is truly wisdom, and since He is the Giver
of it, this, in itself, required that the revelation which
God had given of Himself should be studied, that they might
truly know the true God and His attributes. For they could
not fear - reverence
- Him unless they knew Him. And in studying the revelation
which the Lord had given, this, of itself, was the study
of the sacred writings, - the books of Moses and the writings
of the other prophets.
"the fear of the Lord is the beginning of knowledge,"
it is certain that wisdom was the leading subject of study
in the schools of the prophets. It
preceded every other study. More than this, it
not only preceded every other study; but it was the leading
element, the guiding principle, in
every other study.
as the knowledge of God is essential to the fear of God,
and the certain knowledge of God is attained only by revelation
that He has given of Himself and of His attributes, it is
certain that the
Holy Scriptures were the essential basis of all
studies, the guide in every course of investigation, and
the ultimate test of every inquiry.
is "the fear of the Lord," and "the fear
of the Lord is the beginning of knowledge." All that
any person can possibly know in this world without
the fear of the Lord will, in "a little time,"
vanish forevermore: while he who knows the fear of the Lord
93 -- abide forevermore. That which he learns in accordance
with the fear of the Lord will also, with him, abide forevermore;
and forevermore there is open to him the wide universe,
with all its possibilities for the increase of knowledge.
Thus he who has the fear of the Lord has also,
in that, for all eternity, all things else:
while whatever else he might have without
the fear of God, he would not really have even
that; because in a little while all that, with
himself, must vanish. Thus in the very nature
of things, the fear of the Lord is the most important of
all things, and is therefore properly the
beginning of knowledge as well as of everything
must be borne in mind, too, that the fear of the Lord was
distinctly taught there. The teaching with respect to the
Lord was not merely in the teaching of doctrines, or subjects,
in the Scriptures; it was not in the teaching of theology,
or things about
the Lord. The fear of the Lord itself, as a distinctive
thing in the individual experience, was taught. The students
were instructed as to what the fear of the Lord is, how
to approach unto Him, how to pray to Him, how to submit
themselves to Him, how to commune with Him, how to court
His Holy Spirit, how to be led of the Spirit, how to live
with God, how to walk with Him, how to have the Lord dwell
in their lives, how to know that they were ever in His presence,
how to have Him their companion in everything that they
did in their daily lives, - in
short, how to glorify God in body, soul, and spirit, in
every thought and word and deed.
94 -- All this is the teaching of wisdom. Wisdom was
the chief and all-pervading subject of study in the Lord's
school. And Daniel is presented to us as a sample of what
such teaching will produce. Let such teaching pervade again
the Lord's schools, and Daniels will be again produced.
95 -- Chapter
XI - The Study of Knowledge. --
The second feature of the education of Daniel and his three
companions, and a feature of the instruction in the Lord's
schools, is knowledge.
Those youth were "cunning in knowledge."
we have seen, the word translated "knowledge"
implies information acquired by thinking and application,
by study, inquiry, and search. This is the thought of the
other scriptures also: "If thou criest after knowledge,
and liftest up thy voice for understanding; if thou seekest
her as silver, and searchest for her as for hid treasures;
then shalt thou understand the fear of the Lord, and find
the knowledge of God." Prov. 2:3-5. As we have also
seen, knowledge is the complement of wisdom; and is inseparable
from wisdom, which is the fear of the Lord and itself the
beginning of knowledge. Accordingly, like wisdom, knowledge
is the gift of God; for "out of His mouth cometh knowledge
and understanding," Prov 2:6. He "teacheth man
knowledge." Ps. 94:10.
"He that teacheth man knowledge, shall not He know?"
This is a question propounded by Inspiration itself: and
in such a connection that there can be no other reply than
that He is the very Fountain of knowledge.
96 -- First the question is put (Ps. 94:9), "He
that planted the ear, shall He not hear?" The ear is
a wonderful instrument, adapted to sound. In the making
of the ear, the science of sound was considered, and the
instrument was adapted to the science. And before that instrument
of hearing was made, He who made its wonderful adaptations
knew what it
is to hear. Next the question is, "He that
formed the eye, shall He not see?" The eye is a wonderful
instrument, adapted to the light. In the making of the eye,
the science of light was considered, and the instrument
was adapted to the science. And before there was made that
instrument of seeing, He who made it knew
what it is to see. And finally the question is,
"He that teacheth man knowledge, shall not He know?"
The mind of man is wonderful creation, adapted to knowledge.
In the making of the mind, the whole field and science of
knowing were considered, and the mind was adapted to the
science and the field. And before there was made that wonderful
faculty of knowing, He who made it knew
what it is to know. In
Him alone, therefore, is the Fountain of knowledge.
From Him alone can come true knowledge; from Him alone can
come the science
at once reveals Him as the only
true Teacher of man. And this is precisely the attitude
in which He presents Himself: "I am the Lord thy God
which teacheth thee to profit." Isa. 48:17. "He
that is perfect in knowledge is with thee;" and "who
teacheth like Him?" Job 36:4, 22.
"He teacheth man knowledge." That which
97 -- He teaches is only knowledge: it is that which
can be known,
not mere theory. It is not mere hypothesis,
guess, or conjecture; it is the certitude of knowledge.
And He does this as He does all other things - by His Word:
for "out of His mouth cometh knowledge." In a
previous chapter we have seen that it is only the
truth that can be known; and that therefore truth
is the first essential to knowledge. Now
the Word of God because
it is the Word of God is essential, original,
ultimate truth. That Word is therefore the open and sure
way to certitude of knowledge.
thought brings us to the consideration of another very important
sense in which the fear of the Lord is the beginning of
knowledge, and which illustrates how certainly wisdom and
knowledge are inseparable. Unless a person knows a thing
right, he is not certain of his knowledge nor
of himself in it. Certitude
is essential to genuine knowledge. "Knowledge"
that is derived from guesses is not true knowledge; it is
but a guess. For all that can ever be derived from a guess
is a guess. "Knowledge" that is gathered from
a "working hypothesis" is
not genuine knowledge: it is not certainty. All
that can ever be evolved from an hypothesis, "working"
or other, is an hypothesis. And even though upon the theory
of probabilities the conclusion derived from an hypothesis
may be considered as established to "a high degree
of probability;" yet its essential nature is that of
only, and not absolute certainty.
all such "knowledge" there goes a "painful
uncertainty" and also the consciousness
98 -- of it, which of itself vitiates every essential
quality of it as being real knowledge. TOP
the other hand, he who in the fear of God begins with the
truth of God for his basis, by this very means begins with
the certainty of knowledge. Beginning thus with the certainty
of knowledge because he begins with the certainty of truth,
and, under the guidance of the Spirit of God who is the
Spirit of Truth, following on to know only the truth, the
student advances not hesitatingly because of uncertainty,
but firmly and certainly because of the certitude of knowledge
acquired. As the Word and the works of God are thus studied,
"the Holy Spirit flashes conviction into the mind.
It is not the conviction which logical reasoning produces;
but, unless the mind has become too dark to know God, the
eye too dim to see Him, the ear too dull to hear His voice,
a deeper meaning is grasped." It is true
that this is not the usual way of seeking knowledge;
but it is the right way. The world's way is to
begin with "a supposition, a guess, a conjecture,"
as a basis. But is it not infinitely better, is it not infinitely
more sensible, to begin with the certainty of truth, than
to begin with a guess? And is not the truth
of God a surer basis than is the
guess of a man?
is in the nature of things that the mind of man must have
a foundation upon which to build, a basis from which to
proceed, a premise from which to reason. In this there is
universal agreement. The point at which arises the difference
between Christianity and
99 -- the world is, What shall be this foundation, this
basis, this premise? and who shall supply it? Shall it be
certainty? or shall it be a guess? Shall it be the certainty
of the truth of God? or shall it be the uncertainty of the
guess of a man? Shall it be supplied by God? or shall it
be supplied by man? Shall it be derived from the true and
pure Fountain of knowledge? or____?! TOP
100 -- Chapter
XII - The Study of Science. -- The
third feature of Daniel's education is that he
understood science. This was but the complement
of the second, as the second was the complement of the first.
Wisdom, knowledge, and science were these three. Wisdom
is the fear of the Lord; this is the beginning of knowledge.
Daniel was "skilful in all wisdom;" he was skilful
in the fear of the Lord. This being the beginning of knowledge,
Daniel had proceeded from this beginning to its complement,
- he had observed facts and studied things, and so had become
"cunning in knowledge;" and from this, in turn,
he had proceeded to its
complement, and had classified and systematized his knowledge,
and so understood science.
is the divine order in education: first, the fear
of the Lord; secondly, knowledge; thirdly,
science. First, the
fear of the Lord as the beginning and the basis
of all knowledge; secondly, knowledge,
acquired from the careful observation of facts and the diligent
study of things, in the light and from the basis of the
certainty of truth; and thirdly,
science, as the result of this knowledge classified
where did Daniel or his teachers find any formulated science
or any guide to science which might be
101 -- used as a study in school or as a material part
of general education? - Without hesitation it can be said,
and truly said, that all this had been matter of common
knowledge in Israel for hundreds of years, and at least
the principles of it were found in the Holy Scriptures,
the Bible of that time.
lived and taught four hundred years before Daniel's school
days. Solomon "was wiser than all men." And what
Solomon knew was not kept to himself, locked up in his own
understanding; but he taught it to the people. He taught
it, too, to all the people; he popularized it. It was so
plain and simple that the common people could understand
thoroughly understood what is now called botany, and zoology,
and ornithology, and entomology, and ichthyology, and meteorology.
For "he spake of trees, from the cedar tree that is
in Lebanon even unto the hyssop that springeth out of the
wall;" and that is called "botany." "He
spake also of beasts;" and that is called "zoology."
He spake also "of fowl;" and that is called "ornithology."
spake "of creeping things;" and that is called
"entomology." He spake "of fishes;"
and that is called ichthyology." He spake of the course
of the wind in "his circuits," of the clouds and
the rain: and that is "meteorology." Solomon knew
more of all
these sciences than any man to-day knows of any
of them. And he taught them to all the people; for "he
spake" of them all. 1 Kings 4:33 Eccl. 1:6, 7; 11:3,
do not say that Solomon taught "botany" as such,
not "zoology" as such, nor "ornithology,"
102 -- "entomology," nor "ichthyology,"
nor "meteorology." We do not say that he taught
"science" at all, as it is taught to-day, nor
as it is suggested in these big words; that is, science
in the abstract. He did not speak of "botany;"
he "spake of
trees, from the cedar tree that is in Lebanon
even unto the hyssop that springeth out of the wall."
He did not speak of "zoology;" "he spake
He did not speak of ornithology;" he spake of fowl.
He did not speak "entomology;" he spake of "creeping
things." He did not speak of "ichthyology;"
he spake "of fishes."
He did not speak of "meteorology;" he spake of
the wind in "his circuits," and the returning
of "all the rivers" from the sea to the place
whence they came to "run into the sea." TOP
is, he did not give learned and high-sounding discourses
on these subjects; he spake of the things
themselves. The very flowers themselves were studied, and
discoursed upon; not the flower plucked off, and torn to
pieces, and each piece designated by an almost unpronounceable
term, and that perhaps in a foreign language, - not this,
but the flowers as
they grew, in garden, field, or forest, just
as God caused them to grow, clothed with living beauty.
And the lesson which God teaches by each flower was learned
from the flower as it stood: for instance, the lovely little
violet growing demurely among the grasses. Likewise also
the beasts, the birds, the creeping things, and the fishes
were studied and discoursed upon
as they were, alive and before his eyes and the
eyes of those to whom "he
103 -- spake." For Solomon acquired his learning
by giving his "heart to seek and to search out by
wisdom concerning all things that are done under
heaven." And as he learned, so he taught.
is the way in which science was taught and learned in Israel,
where the fear of the Lord was the beginning of all knowledge,
the guide in all study, and the basis of all science. It
was the study of
things, rather than a study about
things. And that is just the difference to-day that there
is between the right and the wrong way of studying science.
The right way is to study
things; the wrong way is to study about
things. By studying this right way, the student
learns always something;
whereas, by studying the wrong way, he learns only
about something. The right way gives him practical
knowledge; the wrong way gives him but abstract theories,
which he has not the gumption to reduce to practise. Now
this genuine science which was taught by Solomon remained
with the nation after Solomon had died. Much of it was written
out, and so was accessible to both teachers and students.
And above all, the lessons were ever before them in the
beasts and the birds, the creeping things and the fishes,
in the trees and the flowers, in sky and sea, in the sunshine
and the rain, in the wind and the cloud.
know that it is commonly supposed that "the Jews did
not understand science;" that it was only the heathen
that had attained to that. The fallacy of such a view is
clearly seen by the fact that although at the time when
Daniel was carried away captive,
104 -- Babylon is supposed by these same persons to
have stood at the head of the world in scientific attainments,
yet when these four young Jews were examined there after
three years of study,"in all matters of wisdom and
understanding, that the king inquired of them, he found
them ten times
better than all the magicians and astrologers that were
in all his realm." Dan. 1:20. These magicians, astrologers,
etc., were the scientists of Babylon. Some of them had been
the teachers in the school of Babylon, where Daniel was
obliged to go and study. Yet when examination day came,
Daniel and his companions proved to be ten
times better informed than all of them. No man
in this world could ever teach ten times more than he knew.
Therefore it is certain that Daniel and his brethren did
not obtain from those teachers their great knowledge. They
obtained it from their own Scriptures, under the teaching
of the Spirit of God. In other words, they continued in
Babylon the same system of study that they had formerly
used in the college in Jerusalem; and, in all that was really
knowledge in the Babylonian studies, this gave them ten
times the advantage of even their teachers there.
illustration of the worse than fallacy of this supposition
that the Jews did not understand science, while the heathen
did, is the fact that in the books to-day, and in standard
school-books, too, it is printed and taught that Anaximander,
a Greek, invented the sun-dial about 550 B. C., while the
sun-dial as in use in Jerusalem in the reign of Ahaz, nearly
two hundred years before that. Isa. 38:8; 2 Kings 20:11;
105 -- It is possible that to the belated Greeks, Anaximander's
sun-dial was a new invention altogether, and "a
great scientific discovery;" but for our part, we refuse
to believe the books which teach that the sun-dial was invented
by Anaximander or anybody else two hundred years after it
was in common use by the Jews in Jerusalem. The truth is
that among the Jews only, was known the purest and truest
science that was known in the world down at least to the
time of Daniel. And when there shall be found again schools
that will teach science as it was taught in the school where
Daniel learned, there will be found again Daniels in science
- even young men who will know ten times as much as even
the teachers in schools where the fear of the Lord is not
counted as having any connection with science.
No greater mistake has ever been made, no greater loss has
ever been incurred, neither by the church nor by the world
- and it has been made by both - than the mistake that has
been made in separating the
fear of the Lord - religion - from science.
The church, when she ruled the world, held that the fear
of the Lord was a matter altogether apart, and had no relation
to the observation of facts and the study of things; and
so, that religion had nothing to do with science. Consequently,
the most "pious" ones, the "saints,"
turned away from facts and things, shut themselves up in
cloisters and cells, or set themselves on the tops of pillars,
gave themselves up to "divine meditation," and
spent their time in "worshiping" by trying how
many times they could bow or prostrate themselves in an
hour; or else in drawing fine-
106 -- spun distinctions in doctrine, and expounding
hair-splitting theories in theology, and then arraigning
and hunting as "heretics" all who would not espouse
their particular distinction when they themselves could
not clearly state it. Then as the number of theological
distinctions was increased, "heresies," of course,
multiplied. As heresies multiplied, councils were held to
set straight the "heretics." In setting straight
the heretics, the councils were obliged authoritatively
to interpret the Word of God. Different councils interpreted
it differently. Appeals were lodged with the bishop of Rome
as the chief bishop of "Christendom." And thus
it came about that the bishop of Rome became the oracle
through whom alone the Word of God could come rightly interpreted,
not only to the church, but even to science. Thus was developed
the infallibility of "the church," which was but
the infallibility of the bishop of Rome as the chief voice
in "the church;" for wherever is lodged the authoritative
interpretation of the Word of God, or the claim of it,
lies infallibility or the claim of it.
world, on the other hand, of course held that the fear of
the Lord was a matter altogether apart, and had no relation
to the observation of facts and the study of things; and
so held that religion had "nothing to do with science."
the conflict between religion and science. This
conflict has always continued on the part of the world.
But since the Reformation, there has been an effort on the
part of the church to connect religion and science. However,
in this effort, "sci-
107 -- ence," as
the world had developed it, was taken as the
standard, and the fear of the Lord - religion - was made
to conform to it. But this "science" had been
built up without the fear of God, and in many cases in direct
antagonism to it. And when this was accepted by the church
as the standard to which the fear of the Lord must conform,
and by which the fear of the Lord must be gauged, this was
to make "science," and even science falsely so
beginning of knowledge, and the fear of the Lord
the end; instead of the fear of the Lord being the beginning,
and science - true science - the end. Science was made the
head, and the fear of the Lord the tail. And thus the Word
of God, by which alone the fear of the Lord can be acquired,
was made, even
by the church, subordinate to human, and even
antagonistic, "science;" the Word of the Lord
must be interpreted by this human and antagonistic "science:"
and so infidels and atheists, through this science to which
the church deferred, became the oracles through whom alone
the Word of God could come rightly interpreted even to the
church. And thus is fast developing the infallibility of
"science," which, when finished, will be but the
infallibility of the dictum of the chief voice in science,
everlasting truth is that genuine religion and genuine science
are inseparable. Neither with Solomon nor with Daniel was
there ever any conflict between religion and science. With
neither of these was there ever even any variance between
religion and science: so that with neither of them was there
ever any accommodation,
any more than any
conflict, between religion
108 -- and science. With both of these men, science
was what it always is - the complement of religion.
True science is the complement of true religion, - and it
is only the
complement; it is never the essence. The fear of the Lord
is the beginning of knowledge, and it is only the beginning.
It is not intended to be anything but the beginning of knowledge.
Therefore he who does not take the fear of the Lord, and
use it for the acquirement of knowledge, makes
an infinite mistake. And he who takes the fear of the Lord,
and uses it for the acquirement of knowledge, and yet stops
short of having his knowledge attain to the grade and character
of science, just so far frustrates the real object of his
receiving the fear of God to begin with. He who receives
that which is the beginning of science, is bound by that
very thing, so far as in him lies, to go on and attain the
end of that of which he has received the beginning.
And thus with the fear of the Lord as the beginning of science,
and science as the inseparable adjunct of
the fear of the Lord; with the Word of God as the means
of knowing the fear of God, and this same Word as the basis
of all science; with the Holy Spirit of God as the great
teacher and the only interpreter of the Word of God; true
religion and true science will be united, one and inseparable,
now and forever: and infallibility will rest where it belongs,
- with God,
the Author of both true religion and true science. TOP
109 -- Chapter
XIII - The Study of Mental Science. -- God
alone is the Author of true science; and His Word is the
only certain foundation of it for man. All Christian schools
must teach science, which is knowledge. Being Christian
schools, they are to teach divine
science, divine knowledge - not human
science. For Jesus, who is the great Teacher
in every truly Christian school, "brought into His
teaching none of the science of men." "His majesty
could not mingle with human science, which will disconnect
from the great Source of all wisdom in a day. The topic
of human science never escaped His hallowed lips."
every field of thought or instruction there is a divine
science, and there is a human
science. And these are contrary the one to the
other, because the constant tendency of human science is
to separate from the Source of true wisdom. Indeed, the
very nature of human science - which, bear in mind, is but
human knowledge - is enmity against God.
are three great
root-sciences, - mental science, moral science,
and physical science. All conceivable phases of science
are but branches of these. And these three are so closely
related that neither is, nor can be, complete without the
110 -- The first of all the sciences, in importance,
and indeed in nature, is mental
science. First, therefore, in every system of
teaching comes naturally the teaching of mental science.
science, or psychology,
if any would rather deal with it as an "ology,"
is the science of the mind.
And as it is the
mind with which every conscious or intelligent
thing is done, in the nature of things the knowledge and
training of the mind lie first in all teaching.
true object of education "is to restore the image of
God in the soul." And it is with the mind that we serve
the law of God. No greater gift can possibly be bestowed
upon any soul than the service of the law of God. No higher
nor more honorable position can ever be attained by any
creature than to serve the law of God; that is, to be, in
his whole being, so completely in harmony with God that
every thought, every motive, and every action will be the
perfect reflection of the will of God. And "with the
mind" this service is accomplished. The mind is the
root from which all else in the individual springs: the
mind is the pivot, upon which all else turns. This being
so, it is certain that, in the very nature of things in
the existence of the individual, in all education the knowledge
of the mind is first in importance.
"mental" is mind, mental science is mind
science, or science of the mind. And as "science"
is knowledge, science
of the mind is knowledge of the mind. TOP
then shall true knowledge of the mind be gained? Investigation
of every other subject is made
111 -- with the mind; knowledge of every other science
is gained with the mind. Through the microscope the mind
can study and know the most intricate complications, the
most infinitesimal bodies, and the most subtle manifestations,
in the natural world. Through the telescope the mind can
study the planets in almost infinite distances, and learn
their characteristics. Thus by these and other like means
the mind can explore the whole realm of nature. But
how shall the mind investigate the mind? How
shall the mind explore the realm of the mind? Can the mind
itself do all this concerning itself? Can the mind take
a position back of itself, and put itself under a mental
microscope composed of itself, and thus itself, through
itself, investigate itself? Such a thing is not only mentally
the mind we investigate all other things. But in order to
investigate and to know the mind itself we must have another
mind, as really as in order to investigate and
to know anything else we must have the mind itself. The
individual mind can not take a position back of itself,
and examine and analyze itself; but the individual mind
find back of itself another Mind, by which true and certain
knowledge of the individual mind can be attained. That Mind
is the original and ultimate Mind; and so the Source of
all knowledge and all true science of mind. Whosoever would
find certain knowledge, the true science of the mind, let
him ask of Him who is the Source of mind. When we find what
God has said of the mind, in that we find the true knowledge
of the mind.
112 -- He has said that He made man in His own image.
Man was made to represent, to reflect, to manifest God -
God made the mind of man that each faculty should be the
faculty of the divine Mind: should be the highest created
means of expressing, of re-presenting the divine Mind.
created things are but the expression of the thought of
God; for "By the word of the Lord were the heavens
made; and all the host of them by the breath of His mouth."
spake, and it was." By the Word of God "were
all things created, that are in heaven, and that are in
earth, visible and invisible."
is the expression of thought, and thought is the product
of mind. All created things being the product of the word
of God, are only so many forms of expression of the thought
of God. The
creation of man - the making of mind - was the crowning
of creation; therefore the mind of man is the
highest created means of reflecting, of re-presenting, of
expressing, the thought of God. TOP
the divinely-given illustration of this: When God had made
the man alone, He caused to pass before him all the beasts
and the fowls, "to see what he would call them."
as many misread it, to have him give names to them; but
in truth "to see what he would call them." It
was a test of the mind of the man. All these
created things, being the product of the word of God, were
variant expressions of the thought of God. As each passed
before the man, instantly his intellect pierced to the very
core of its being, his mind read the thought of God therein
expressed, and that thought he
113 -- reproduced in speaking the word that defined
the essential nature and characteristic of each. For "whatsoever
Adam called every living creature, that was the name thereof."
Whatsoever he called it, that was precisely what it is.
This demonstrates that the mind of man was of such breadth
that it compassed creation; that it was of such perfect
versatility that it readily grasped the characteristics
of the vastly varied creation; that it easily moved with
such absolute precision as instantly to detect the essential
and distinctive nature of each created thing, however subtle
that distinction might be; and that his own personality
in his own free will was so perfectly submitted to the divine
Will, was so perfectly in harmony with the divine Mind,
that the thought of that Mind, however expressed, was instantly
caught by his mind and became his thought, and he thought
the thoughts of God.
Yet this was not all. It was not only in the word of God
expressed in the visible creation, that the man found and
thought the thoughts of God. The word of God came to the
man direct. God spoke directly to the man; so that the man
communed with God in the thoughts of God directly communicated
in the word and by the Spirit of God. This in the highest
possible sense made the mind of man the highest created
means of reflecting the divine Mind, of expressing the thought
of God, of glorifying God. This is the man, this is the
mind, as the man was in the creation of God.
to the man there came another
word, the opposite of the word of God, conveying
the thought and
114 -- of the one who is opposed to God. The man had
the word of God. So long as he received and held that word,
and in that the thought and mind of Him whose word it was,
he would in that have held the mind of God as his guiding
mind. One expression of that word was: "Of the tree
of knowledge of good and evil, thou shalt not eat of it:
for in the day that thou eatest thereof thou shalt surely
die." This other word that now came to him was: "Ye
shall not surely
die: for God doth know that in the day ye eat thereof, then
your eyes shall be opened, and ye shall become as gods,
knowing good and evil." This other word, the opposite
of the word of God, was listened to, its thought was received,
and in this was received the mind of him whose was the thought
and the word. Then
with this opposite mind everything was seen in reverse:
the tree that was not in any sense good for food, nor to
be desired to make one wise, was now seen
to be exactly that which it was not. "And when the
that the tree was good for food, and that it was pleasant
to the eyes, and a tree to be desired to make one wise,
she took of the fruit thereof, and did eat, and gave also
unto her husband with her; and he did eat." Thus when
Satan came speaking his
words, conveying the thought and suggestion of
his evil mind; and when there was accepted this strange
word with its evil thought and suggestion, in place of the
word and thought of the mind of God; then the evil mind
of the enemy, instead of the mind of God, was received and
became the man's guiding mind. That mind being the mind
of Satan is enmity against God, for it is not,
115 -- and can not be, subject to the law of God. And
this is how it is that the mind of man in sin, the natural,
mind is enmity against God," and "is
not subject to the law of God, neither indeed can be."
And now being filled with the evil mind of the enemy, with
its perverse desires and bad ambitions, the man reflected
the image and shame of him who had led him into sin; instead
of as before reflecting the image and glory of Him who had
created him in righteousness and true holiness. Just as
certainly as before
man sinned he reflected the image and glory of his Maker
unto righteousness, so certainly after
he sinned he reflected the image and shame of
his seducer unto sin.* TOP
The truth of this is seen in every line of the man's conduct
immediately after his sinning. The glory had no sooner departed
from him because of the sin, than they "were ashamed"
before Him in whose presence they had formerly only delighted.
when they heard the voice of God, instead of being filled
with joy, they were afraid, and sought to hide from Him,
and even thought that they could
hide, and that they had
hidden, themselves from Him. Such is not the
mind that thinks the thoughts of God. It is instead the
very reflection of the mind of Lucifer in heaven, who, not
understanding the Lord's purpose, thought that he could
hide from the Lord his own purposes.
Again: When the Lord asked the man, "Hast thou eaten
of the tree, whereof I commanded thee that thou shouldest
not eat?" instead of answering directly and
desire to follow further this thought of that other mind,
can do so by reading Chapter XXI of Ecclesiastical Empire.
116 -- honestly, "I have," he answered indirectly
and evasively, and involved in the guilt both the Lord and
the woman before
himself. He said, "The woman whom
Thou gavest to be with me, she
gave me of the tree, and I
did eat." And when the Lord asked the woman,
"What is this that thou hast done?" instead of
answering plainly and frankly, she also involves another
before herself, and shields herself, as had the man. She
said, "The serpent beguiled me, and I did eat."
such mind as that was ever put into mankind by the Lord.
Yet everybody knows that this very mind is that which is
naturally in all mankind, even to this day. Everybody knows
that it is not in the natural man, openly, frankly, and
at once, to confess a fault. The spontaneous
impulse in every human soul is to dodge and shelter
self behind anything or anybody in the world, and seek to
clear himself by involving another. And if by all this he
can not fully escape, yet when he does come into it, it
must be with the least possible degree of blame attaching
to himself. Such disposition was never put into mankind
by the Lord. It is not of the Lord. It is of Satan. It is
the disposition, it is the very mind and spirit, of Lucifer,
the original leader in the way of sin.
the Lord in His love and mercy would not, and did not, leave
mankind enslaved and undone through the possession of such
a mind. "The Lord God said unto the serpent, ... I
will put enmity between thee and the woman, and between
thy seed and her Seed." By this gracious word, God
117 -- broke up the pall of total darkness that in the
mind of Satan had enveloped mankind. By this word He
caused the divine light to shine into the darkened mind
of the enslaved captive sitting helpless. And this light
is "the true Light which enlightens every man on his
coming into the world." For this enmity
against Satan, this hatred of evil, which God by this word
puts into the mind of every person who comes into the world,
causes each soul to hate the evil and to desire the good,
and to long for deliverance from the bondage of evil into
the glorious rest and delight of the good. And as this deliverance
is found alone in Christ, that promise to put enmity between
Satan and mankind is
the promise of the gift of Christ, "the
Desire of all nations."
This is how it is that "the Son of God is come, and
us a mind." This is how it is that ever
since the hour when that gracious word was spoken to sinful
man in the garden, the one first word of God to all mankind
is, "Repent:" that is,
change your mind. Change your mind from the
guiding mind of Satan to the guiding mind of God; "Let
be in you which
was also in Christ Jesus." This is why it is that men
are exhorted by the Word of God, "Be not conformed
to this world, but be ye transformed
by the renewing
of your mind." And this is why it is and
how it is that of all who receive this divine counsel it
can be said, "We
have the mind
of Christ." Thus the Ultimate of mind and
the Author of the mind of man has spoken on the subject
of the mind;
118 -- and has plainly revealed that there are two
minds that are bidding for the choice and study
of men. And every man is free to choose which of these two
minds he will have to be his guiding mind and the subject
of his study in mental science. Which of these two is worthy
of the choice of men as the field of mental science?
the one mind, the mind of man as he is, the natural mind,
the Source of mind has said: "The carnal mind is enmity
against God." That is the truth from Him who is the
Fountain of knowledge. It therefore follows that any human
science of the human mind, human psychology, can be only
the science of enmity against God; and the study of any
human science of the human mind, the study of human psychology,
can be only the study of that which is enmity against God.
what profit is there, what profit can there possibly be,
in the study of enmity against God? Suppose that this mind
which is enmity against God be studied and analyzed and
all its phenomena be marked, by
this mind that is enmity against God, what will
the student have by it all? - Only enmity against God. What
does he know? - Only enmity against God. And even this he
does not know;
that it is something else. If he really knew that it is
enmity against God, surely he would not study it at all.
then, in no Christian school will any human science of the
mind be studied. To know what that is, to know that it is
enmity against God, is surely enough to know, without wasting
time in any detailed study of it.
119 -- Of the other mind, the mind of man as
he was, the original and spiritual mind, the
Source of mind has said that it is "the mind of Christ,"
who is "God manifest," in whom "dwelleth
all the fulness of the Godhead bodily," and who is
"God." He has said that it is the mind of Him
who is "merciful and gracious, long-suffering, and
abundant in goodness and truth, keeping mercy for thousands,
forgiving iniquity and transgression and sin:" that
it is the mind of Him who in a word is "Love;"
and who is the Fountain of wisdom and knowledge - of philosophy
is a mind that is supremely worthy of the most devoted application
in the most profound study. Here is a mind the knowledge
of which is only a continual inspiration and an eternal
blessing. It is the divine Mind itself. The knowledge of
this Mind is in the nature of things divine knowledge. And
this knowledge is freely open to us. Yea, this very Mind
itself is freely given to us. For He has freely given to
us His own eternal Spirit; and it is one of the offices
of this eternal Spirit to make known to us the things of
God, to take the things of God and show them to us, to fathom
the infinite depths of the eternal purpose of God, and to
bring forth the treasures of the love, the wisdom, and the
knowledge of God and make them plain to our minds and seal
them upon our understanding. Therefore the divine exhortation,
"Be ye transformed by the renewing of your mind, that
ye may prove what is that good, and acceptable, and perfect,
will of God." This transformation of life and character,
of body, soul, and spirit, through the
renewing of the mind by faith in Jesus Christ,
- this is a mental science, this is a psychology, that is
a true science, and worthy of the most industrious and intense
application of the powers of teachers and students. And
this science is divine. There is, therefore, a divine science
of the mind, - a
divine psychology open to all the teachers and
students in all schools. Shall not, then, this divine mental
science be studied in all Christian schools? TOP
Knowledge of the mind must consist of a knowledge of the
characteristics, operations, and phenomena of the mind.
science of the mind would consist of a systematized
knowledge of the characteristics, operations, and phenomena
of the human mind.
science of the mind would consist of a systematized
knowledge of the characteristics, operations, and phenomena
of the divine mind.
which of these fields of mental science - the human or the
divine presents the fairest prospect for profitable study?
anybody who believes that there is a divine Mind, and that
it is in anywise accessible to the investigation of man,
can there be any possible ground of comparison between the
human and the divine as a field of profitable study?
it not perfectly plain that as certainly as there is a divine
Mind, and that that Mind is in any way accessible to investigation
by man, so certainly the
121 -- science of that Mind presents a field as much
more promising than does the human, as the divine is above
one who believes that there is a divine Mind, and that it
is accessible to investigation by man, makes the human mind
the field of his study in mental science, he thereby puts
the human in the place of the divine, places it practically
above the divine, and so shows that his professed belief
in the divine is but a mere assent, having no weight, and
being without effect, in his life.
beloved, we are persuaded better things of you." Heb.
6:9. There is a divine Mind. This divine Mind is open to
the study of man. Man is invited and welcomed to investigate
the nature and operations of this divine Mind.
operations of mind, whether divine or human, are solely
And, primarily, thought is expressed in word. The divine
thought is expressed in the divine Word. And in the expression
of the divine thought, as in no other, words are indeed
things. For "in the beginning was the Word" (John
1:1), and "the worlds were framed by the word of God"
(Heb. 11:3); "for He spake, and it was." Ps. 33:9.
was by the word of the Lord that all things were made that
are. And as word is the expression of thought, it is plain
that all things that are, are but the different forms of
the expression of the thought of God. Even so says the Scripture:
"Thou, Lord, hast made me glad through Thy work; I
will triumph in the works of Thy hands. O Lord, how great
122 -- Thy works!
and Thy thoughts
are very deep."
Ps. 92:4, 5.
It therefore follows that the proper method of the study
of all things that are, is to study them as expressions
of the thought of God, and to discover what the thought
is that is so expressed. This is but the study, obtaining
the knowledge, of the divine Mind; and this, in itself,
is divine mental science. Thus all creation is a field of
mental science; and all nature-study, properly understood,
is the study of the science of the divine Mind.
the thoughts of God, studying the phenomena of the divine
Mind, in this vast and wonderful field, is the first
occupation in which the newly-created, perfect,
and upright man was ever engaged. To this occupation that
man was distinctly called and appointed by the Creator Himself.
And though there was more than this one thing in that event,
this one thing is in itself divine instruction to all mankind
that the first of all occupation that is becoming to man
is, under the conscious and recognized divine guidance,
the reading of the thoughts and the studying of the phenomena
of the mind of God in His wonderful field of creation.
this field of all creation, wonderful as it is, is not all
of this great field of mental science. There is another,
even more wonderful: "The Lord thinketh
Ps. 40:17. And, "I know the thoughts that I think toward
you, saith the Lord, thoughts of peace, and not of evil."
Jer. 29:11. These thoughts are His thoughts of salvation
to sinners, the redemption of the lost, and are expressed
in the Word
123 -- salvation, the gospel of the Lord Jesus Christ.
For this gospel is the revelation of "the eternal purpose
which He purposed in Christ Jesus our Lord."
realms of mental science - the thoughts of God
and the thoughts of God in
redemption - were the fields of study of Solomon,
the wisest man who ever lived since Adam. But now, since
man has become subject to sin, the field of the thought
of God in redemption takes precedence; because man must
be saved from the darkness and perversion of mind into which
he was seduced by Satan, before he can correctly read the
thoughts of God expressed in creation. Accordingly, though
Solomon gave his heart to seek and to search out all things
that are done under heaven, and was supremely successful
in this, yet it was "by
wisdom," which is "the fear of the Lord,"
that he did it.
also he exalts wisdom, the fear of the Lord, as the one
chief thing of all things to be desired. Prov. 3:15.
this reason, with Christ also, the one model Man of all
the ages, and the last Adam, the thought of God in redemption
was the field of transcendent importance for the occupation
of the mind of man: not by any means to the exclusion of
the field of creation, but because of its being the only
true way into the light in which the thought of God in creation
can be clearly seen and correctly read. TOP
is it alone to men on the earth and in sin that the thought
of God in the field of redemption, the gospel of Christ,
is held to be of transcendent importance in understanding
the depth of meaning in the other
124 -- realm of God's thought. It reaches even to unfallen
worlds and to the bright intelligences of heaven itself.
The thoughts of God, involved in His eternal purpose, and
expressed in His Word of the gospel, are the chief science
of the heavenly intelligences. For the preaching of "the
unsearchable riches of Christ" is to "make all
see what is the fellowship of the mystery, which from the
beginning of the world hath been hid in God, who created
all things by Jesus Christ;
to the intent that now
unto the principalities
and powers in heavenly
places might be known by [through, by means of]
the church the manifold wisdom of God, according to the
eternal purpose which He purposed in Christ Jesus our Lord."
when this is preached "with the Holy Ghost sent down
from heaven," "the angels
desire," with intense interest, "to
look into" it, that they may behold the manifold wisdom
revealed in the operation of the divine Mind in working
out that eternal purpose. 1 Peter 1:12.
then, are two infinite realms of the science of the divine
Mind, opened to the investigation of man. And both center
in Jesus Christ; for in both, all the phenomena are the
expressions of the thought of the divine Mind; and as thought
is expressed in
word, and Jesus Christ is the
Word of God, so, whether in creation or in redemption,
Jesus Christ, being the Word
of God, is the expression of the thought
of God. And as Jesus Christ is the expression of the thought
of God in these two wonderful fields of the operation of
125 -- divine Mind, it is perfectly plain that without
Him the thoughts expressed in these fields can not be understood.
In view of these things, is it not perfectly plain, and
easily understood, why "Jesus brought into His teaching
of the science of men"? why "His majesty could
not mingle with human science"? why "the topic
of human science never escaped His hallowed lips"?
and why it is that "human science will disconnect from
the great Source of all wisdom in a day"?
when men leave this wonderful double field of the science
of the divine Mind, and spend their time and effort in the
dark and narrow field of the operation of the human mind,
which is enmity against God, is it not true that they have
left the beautiful waters of the snow of Lebanon, which
come from the Rock of the field, for "the murky waters
of the valley"? yea, that they have turned even to
"common sewers"? And when that is done, can there
be any wonder that "the result" is "parched
hearts in the school and in the church"?
not Christian schools, then, teach as mental science only
the science of the divine Mind? TOP
126 -- Chapter
XIV- The Study of Moral Science -- Moral
science must be taught in every Christian school. This is
no less important than the teaching of mental science, though
in the nature of things it is second
in order to mental science, because it is only
with the mind that it can be studied.
morals can be discerned only with a right
mind. Therefore true moral science can be understood
only through true mental science. Thus, though in this sense
moral science is second in order to mental science, it is
not less in importance; indeed, the two are inseparably
though we speak of these as "moral science" and
"mental science," and treat them as sciences which
they truly are, let no one fall into the mistake of thinking
that these sciences are abstruse things, obscured and confused
under long sentences of high-sounding words, and beyond
the reach of people of common understanding. It is not so.
True science is always simple and easily understood. The
nearer true, and the better understood, any science is,
the simpler it is, and the plainer it can be made to those
who would know it.
is the common name for virtue:
so that moral science, or the science of morals, is the
127 -- of virtue. And virtue pertains to right, the
good, the true, the pure. It relates to
conduct, and conduct relates to character. In
other words, moral science is
character-science. And science is knowledge.
expressed in other words, then, as morals
moral science is character-knowledge;
of morals is the knowledge
shall be the field, then, for the study of moral science?
shall be the basis and subject of this knowledge?
Shall it be the human character, or the divine character?
That is to say, Shall it be human moral science, or shall
it be divine moral science, that shall be studied in Christian
these schools profess to be Christian, the only moral science
that can there be consistently studied is Christian
moral science. Christian character is the character
of Jesus Christ, and the character of Christ is the character
of God; therefore, the only character-science that can be
consistently studied in any Christian school is science
of the character of God. TOP
education, character is everything. In all true education
the one chief aim, the one thing to which all other things
must tend and must be made to contribute, is character.
For it is even written that, though I have understanding
of the profoundest philosophy, and of all science; and though
I have such versatility and eloquence that in these I could
speak with the tongues of men and of angels; yet "I
if I have not charity, which is simply supreme character,
"the bond of perfectness." And we have
128 -- seen in Greece and Rome the vicious nature and
ruinous results of the highest classical education without
character: of the almost perfect mental and physical culture
The story of man's morals is parallel to the story of man's
mind. This is inevitable, for the mind is the citadel of
morals: "As he thinketh in his heart, so is he:"
"With the mind I serve the law of God."
made the man upright, in His own image, clothed with His
own glory, reflecting His own character. God made the man
to stand in this estate forever: yet free to choose not
so to stand. And the man did choose not so to stand with
God; but to take the way of Satan and sin. Instead of abiding
forever in the realm of God and His righteousness, the man
chose the realm of Satan and his sin, the realm of the transgression
of the law of God, the realm of immorality.
it be asked. Could not God have made the man so that he
could not sin? the perfectly safe and true answer is, He
could not. That is, He could not so make him
so to have made him would have been to make him unintelligent,
a mere animal machine, incapable of morals. For to have
made the man so that he simply could
not sin, would have been equally to make him so that he
could not do right. It would have been to make him so that
he could not choose: and to have made him unable to choose
would have been to make him incapable of virtue.
Freedom of choice is essential to morals.
God made man to be moral. Therefore He made him free to
choose. And He forever
129 -- respects that of which He is the Author, the
freedom of choice in man. He Himself will never invade a
hair's breadth the freedom of man to choose for himself.
in His wisdom God created the man upright, holy, and free,
only "a little lower than the angels." He gave
to him paradise for his home. He gave to him dominion over
the earth and over every living thing upon it, as the representative
of God. He made to grow from the ground "every tree
that is pleasant to the sight, and good for food,"
and "the tree of life, which is in the midst of the
paradise of God." He gave to him everything that could
please the eye, charm the senses, and delight the mind.
He gave it all to the holy pair to be enjoyed by them forever.
He made them free to enjoy it or to refuse it: therefore
He put also in the midst of the garden the forbidden
tree, "the tree of knowledge of good and
evil." "And the Lord God commanded the man, saying,
Of every tree of the garden thou mayest freely eat; but
of the tree of the knowledge of good and evil, thou shalt
not eat of it; for in the day that thou eatest thereof thou
shalt surely die." Thus for the man then, as for man
forever, there was established the principle, "Choose
you this day whom ye will serve:" the divine principle
of self-government, and government with the consent of the
And in the exercise of the freedom of choice the man chose
to govern himself, but to sell himself to Satan in the bondage
of sin and to the principle of lawlessness - immorality.
And just there when the man had
130 -- sinned and was lost, Christ offered Himself to
save him. And the only reason why the man did not die that
day, even in the very hour in which he sinned, is that just
then Jesus Christ offered Himself in his behalf,
and took upon Himself the death that would have then fallen
upon the man; and thus gave to man another chance, a probation,
a breathing space, that he might choose life. This is how
God could immediately say to the deceiver: "I will
put enmity between thee and the woman, and between thy seed
and her Seed." This is how it is that He is "the
Lamb slain from the foundation
of the world;" and how He can say forever, "I
am come that they
might have life, and that they might have it
it may be queried: As God made man, and of course all intelligent
creatures, free to choose, and therefore free to choose
the way of sin if they should so choose, did He not then
have to provide against this possible choice,
before man was made? - The answer is, Certainly
He did. And since He made and must make all creatures of
moral sense also thus free to choose, He had to make provision
for the possibility of the entrance of sin, even before
ever there was a single intelligent creature created. And
He did so. This provision is but a part of that eternal
purpose which He purposed in Christ Jesus our Lord.
us, in thought, go back to when there was no created person
or thing: back to the eternal counsels of the Godhead. The
existence of God is not a self-satisfied existence. His
love is not self-love. His joy is not fulfilled in wrapping
Himself within Himself,
131 -- and so sitting solitary and self-centered. His
love is satisfied only in flowing out to those who will
receive and enjoy it to the full. His joy is fulfilled only
in carrying to an infinite universe, full of blessed intelligences,
the very fulness of joy.
then, in thought, with God before there was a single intelligent
creature, He desires that the universe shall be full of
joyful intelligences enjoying His love to the full. In order
that this shall be, they must all choose to enjoy His love
and His joy. In order to choose this, they must be free
to choose it. And in order to be free to choose
it, they must be free
not to choose it: free to choose not to serve
Him, to choose not to enjoy His love and joy. They must
be free to choose Him or themselves, life or death. This
involves the possibility that some will choose not His way,
but their own way apart from Him; and so involves the possibility
of the entrance of selfishness, the entrance of sin, which
is directly the opposite of all that is Himself. Shall He
then refuse to create intelligences at all because if He
creates, it must be with the possibility that sin may enter?
If this shall be the decision, the result could only be
that He must eternally remain self-centered and solitary.
But that itself is also the opposite of all that is Himself.
Therefore to decide thus would be to decide that He would
cease to be God. But He can not cease to be God; "He
can not deny Himself;" therefore He must create even
to the infinite limit. TOP
He did create. He created intelligences. He created them
free to choose: free to choose His way, or
132 -- to choose the opposite: and therefore free to
they choose. And
at the same time, in His infinite love and eternal
He purposed to give Himself in sacrifice to redeem
all who would sin; and give to them a second
freedom to choose Him or themselves, life or
death. And those who, against all this, would the second
time choose death, let them have what they have persistently
chosen. And those who would choose life - the universe full
of them - let them enjoy to the full that which they have
chosen: even eternal life, the fulness of perfect love and
of bliss forevermore.
This is God, the living God, the God of love, the God and
Father of our Lord Jesus Christ, who is fully able to do
whatsoever He will in heaven and earth, and yet leave all
His creatures free. This is He who from the days of eternity
"worketh all things after the counsel of His own will."
And this is "the mystery of His will, ... which He
hath purposed in Himself; that in the dispensation of the
fulness of times He might gather together in one all things
in Christ, both which are in heaven, and which are on earth;
even in Him." This is "the eternal purpose which
He purposed in Christ Jesus our Lord." in whom God
reconciles the world unto Himself.
even in this supreme and divine act of reconciliation, God
does not seek to bind man to Himself in an absolute and
irresponsible bondage, as Satan bound him when his way was
chosen. God ever respects the freedom of choice of which
He is the Author. He will not even now compel man to take
the way of righteousness, nor compel him to keep that way
after he has
133 -- chosen it. When that creative word was spoken,
"I will put enmity" between mankind and the enemy,
He made man free again,
to choose for himself whom he will serve.
By that word man's will is freed, and forever abides free,
to choose to serve whom he will, to choose deliverance from
the bondage of sin or to remain in it.
word of God which plants in each soul enmity against Satan;
this hatred of evil that desires deliverance which is found
only in Christ; this is the gift of faith to man. The object
of this faith is Christ, and the Author of it is Christ:
and so He is the Author and Finisher of faith. Heb. 12:2.
Thus the planting of eternal enmity between Satan and the
woman, and between the seed of these, was the beginning
of the revelation of the mystery of God which had been "kept
in silence through times eternal." Rom. 16:25, R. V.
And "when the fulness of the time was come, God sent
forth His Son, made of a
woman, made under the law, to redeem them that
were under the law, that we might receive the adoption of
sons." Gal. 4:4, 5. Then were seen and heard things
which many prophets and righteous men had desired to see
and had not seen, and had desired to hear and had not heard.
Matt. 13:16, 17.
then in the words of Him who spake as never man spake, there
were uttered things which had "been kept secret from
the foundation of the world." Matt. 13:35. TOP
Christ in His gospel is the one only Way from sin to righteousness,
from vice to virtue, from immoral-
134 -- ity to morality. "For by grace are ye saved
through faith; and that not of yourselves: it
is the gift of God: not of works, lest any man should boast.
For we are His
in Christ Jesus unto
good works [unto morals], which God hath before
ordained that we should walk in them." Eph.
thus moral science stands equally with the thought of redemption
in mental science, as preceding the study of the thought
of God as expressed in the original or physical creation.
The thought, the word, and the work of God in the moral
creation, in His creating the lost soul unto the good works
- the morals - which He originally ordained as the way of
man, must be known and understood, before these can be correctly
known or understood in the physical creation. For it is
only "through faith" that "we understand"
or can understand "that the worlds were framed by the
word of God, so that things which are seen were not made
of things which do appear." Heb. 11:3.
which is the fear of the Lord, and the beginning of knowledge,
Solomon, the wisest man who ever lived since Adam, exalted
as the sum of all books and of all study, the conclusion
of all that has been or can be said: "Fear God, and
keep His commandments: for this is the whole duty of man."
Eccl. 12:13. And one reason why wisdom stands in the lead
of all things, is that she "leads in the way of righteousness,"
which is morals. Prov. 8:20. And that "One greater
than Solomon," the model Man of all the ages, and "the
last Adam," also
135 -- exalts morals to this same place: "Seek
the kingdom of God, and His
righteousness." Matt. 6:33. The
righteousness of God is the only true morality. The law
of God is the only true moral law. And the Book of God,
the teaching, the instruction, of God is the only true moral
What, then, does this Book, this instruction, of Him who
"is perfect in knowledge" say on this subject
of morals? What does it say as to the morals, the character,
of man as he
is: human morals? - Here is the Word of Him who
teacheth man knowledge: "Both Jews and Gentiles ...
are all under sin; as it is written, There is none righteous,
no, not one: there is none that understandeth, there is
none that seeketh after God. They are all gone out of the
way, they are together become unprofitable; there is none
that doeth good, no, not one. Their throat is an open sepulcher;
with their tongues they have used deceit; the poison of
asps is under their lips: whose mouth is full of cursing
and bitterness: their feet are swift to shed blood: destruction
and misery are in their ways: and the way of peace have
they not known: there is no fear of God before their eyes."
Rom. 3:9-18. "Out of the heart of men, proceed evil
thoughts, adulteries, fornications, murders, thefts, covetousness,
wickedness, deceit, lasciviousness, an evil eye, blasphemy,
pride, foolishness: all these evil things come from within,
and defile the man." Mark
is a sketch of human character by the One who certainly
knows. And the study of human moral
136 -- science is simply the study of that sort of character:
or rather the study of men's conception of that sort of
character. And in this, men's conceptions are altogether
amiss; for the writers on moral science do not believe that
human character is such as is here truly described. They
conceive of it as a far different thing. But when moral
science is "the science of human duty,
based on a knowledge of human nature, its springs
and faculties of action;" and when men's conceptions
of human nature are altogether different from what human
nature really and truly is, and these false conceptions
of human nature are built up into a "moral science"
for the guidance of men; it is perfectly plain that the
whole worldly idea of moral science is not only "science
falsely so called," but is a fatal delusion.
Moral science is
"the science of human duty, based on a
knowledge of human nature, its springs and faculties of
action, and [a knowledge] of the various relations
in which man, as a moral and social being, is, or may be,
placed." And it must not be forgotten, in the study
of any science, that
a guess is not
knowledge, conjecture is not knowledge, hypothesis
is not knowledge; but that knowledge is to know,
to know for certain.
It is to know, and to know that we know.
then, shall be found the certainty of "knowledge
of human nature, its springs and faculties of action,"
etc.? - Certainly only with Him who is perfect in knowledge,
who is indeed the Fountain of knowledge, and who teacheth
man knowledge. Only this can possibly be the true knowledge
of human nature. And
137 -- only that which is built on this
knowledge of human nature can possibly be true
The true knowledge of human nature as
it is, He has revealed to us in the passages
of revelation above quoted. But surely no person who believes
that revelation, no one who receives as the truth that knowledge
of human nature, would ever think for a moment of using
it as a basis upon which to build the science of human duty.
For that revelation, that true knowledge, of human nature,
shows that all that human nature is is essentially immorality.
And any science of which that is the basis, is clearly immoral,
not moral, science: is but the science of immorality. And
the study of any such "moral science" is only
the study of immorality. Of course it is not meant to be
that. By the misconception of what human nature really is,
such study is supposed to be the study of veritable morals.
But in the light of the true knowledge of what human nature
really is, it is as plain as A B C
that the study of human moral science is but the study of
immorality. This can be tested by any one for himself by
reading the books that are published as treatises and text-books
on moral science. They will almost invariably be found to
be essentially pagan, where they are not essentially papal,
which is worse. So entirely is this true, that, with one
exception, or possibly two, we have never yet seen, and
we do not believe there is in the world, a work on moral
science, as such, which is not essentially pagan, where
it is not essentially papal. This is because the true, the
divine, basis of morals is not discerned; but the human
lingers through all. It is
138 -- the tree of the knowledge of good
and evil: which in essence and at the last is
found to be only
evil. Yet these books - books in which there
is neither true morals nor true science - have been and
are used as text-books on moral science in professed Christian
schools. This will never do. Christianity is of the tree
of life. Prov. 3:18. TOP
is not the science of human nature
as it is, but of human nature as
it was and as
it must be, that is the true moral science. It
is not the knowledge, even the perfect knowledge, of human
nature as it
is with its springs and faculties of action,
that is the basis of true moral science: that, as we have
seen, could be only the perfect knowledge of immorality.
The perfect knowledge of human nature as
and as it must be, with
its springs and faculties of action - only this
can possibly be the basis of true moral science: this is
the perfect knowledge of perfect human nature with its perfect
springs and faculties of action, and is therefore the perfect
knowledge of perfect morals. This knowledge is revealed
in Jesus Christ in human nature; and is found in the
Word of that revelation from the day that human
nature departed from what
it was until the day when human nature shall
be fully redeemed to what it
must be. Human
nature as it
is, is blind, in the darkness, sunken in sin,
and under the dominion of Satan. Human nature
as it was and as
it must be, sees clearly, is in the light, is
freed from sin, and is in the kingdom and under the dominion
of God in Christ. "Delivering thee from the people,
139 -- the Gentiles, unto whom now I send thee, to open
their eyes, and to turn them from darkness to light, and
from the power of Satan unto God, that they may receive
forgiveness of sins, and inheritance among them which are
sanctified by faith that is in Me." Acts 26:17, 18.
Christianity, then, the science of Christianity, as it is
in the Book of Christianity - the Word made flesh, the gospel
of Christ - is the only true moral science.
then, is the true human nature as it was and as it must
be? - It is human nature partaking of the divine nature.
It is the human and the divine joined in one divine-human
Man. This is Christ, the model Man. He being God became
man: being Divine became human: being the Word of God and
God, "was made flesh, and dwelt among us, ... full
of grace and truth," "God manifest in the flesh,"
"God with us." And now human nature that is "far
off" from God, is "made nigh by the blood of Christ."
"For He is
our peace, who hath made
both [God and man, the divine and the human]
... having abolished in
His flesh the enmity,
... for to make in Himself
of twain [God and man] one
new man, so making peace." Eph. 2:14, 15.
And thus His divine power has given to all men "exceeding
great and precious promises; that
by these YE might be partakers
of the divine nature, having escaped the corruption
that is in the world through lust." 2 Peter 1:4.
character is the true character of this true man this man
as he was and as he must be? What character can alone be
becoming to him? - The divine char-
140 -- acter, of course: the divine character manifest
in human nature. This is Christ; and this is the object
of the gospel of Christ forever. Therefore "I am not
ashamed of the gospel of Christ: ... for therein
is the righteousness [the character] of God revealed."
Rom. 1:16, 17. Thus the gospel is ever only "God manifest
in the flesh," "God with us," and "Christ
in you the hope of glory." TOP
then, is this character in itself? What is the certainty
of knowledge of this character as the basis of moral science?
Here it is: "I will make all My goodness pass before
thee, and I will proclaim the name of the Lord before thee.
... And the Lord passed by before him, and proclaimed, The
Lord, The Lord God, merciful and gracious, long-suffering,
and abundant in goodness and truth, keeping mercy for thousands,
forgiving iniquity and transgression and sin, and before
whom no man is guiltless." Ex. 33:19; 34:6,7. "God
is love." 1 John 4:8 "God so loved the world,
that He gave His only-begotten Son, that whosoever believeth
in Him should not perish, but have everlasting life."
John 3:16. "I have loved thee with an everlasting love:
therefore with loving-kindness have I drawn thee."
And "God, who commanded the light to shine out of darkness,
hath shined in our hearts, to give the light of the knowledge
[the science] of the glory [the character] of God in the
face of Jesus Christ." And "we all, with open
face beholding as in a glass the glory [the character] of
the Lord, are changed into the
141 -- same image from glory to glory [from character
to character], even as by the Spirit of the Lord."
2 Cor. 4:6; 3:18.
is a character that is entirely worthy of the most devoted
contemplation. Here is the very perfection of morals. Knowledge
of this character is the truest moral science. And the diligent,
earnest, prayerful study of this blessed transformation
of the soul, through the faith of Jesus Christ and the power
of the Spirit of God, from evil to good, from wickedness
to righteousness, from sin to holiness, from the human character
to the divine character, from immorality to morality, -
the study of this is the study of the true science of morals,
and is the only true moral science.
the realm of morals, which is character, since men have
forgotten the true morality, and have become altogether
immoral; since "they have all gone out of the way,"
and have "together become unprofitable;" since
"there is none that seeketh after God," - unless
God should abandon them utterly, it is essential that there
should be set before men the true standard of character
in such a way that they shall be drawn to the contemplation
though man had become altogether immoral, God could not
abandon him; because He is "the Lord, the Lord God,
merciful and gracious, long-suffering, and abundant in goodness
and truth, keeping mercy for thousands, forgiving iniquity
and transgression and sin." Therefore He formulated
for man a transcript of His own character in such a form
as to be par-
142 -- ticularly adapted to the condition and needs
of man altogether
as he is. TOP
transcript of the character of God, this true standard of
character, is formulated in the Law of God, the ten commandments.
And while "the God of nature has written His existence
in all His
works," He has also "written His
law in the
heart of man." And here is the Law of God:
The Lord Thy God,
which have brought thee out of the land of Egypt, out of
the house of bondage.
"Thou shalt have no other gods before Me.
II. "Thou shalt not make unto thee any graven
image, or any likeness of anything that is in heaven above,
or that is in the earth beneath, or that is in the water
under the earth: thou shalt not bow down thyself to them,
nor serve them: for I the Lord thy God am a jealous God,
visiting the iniquity of the fathers upon the children unto
the third and fourth generation of them that hate Me: and
showing mercy unto thousands of them that love Me, and keep
"Thou shalt not take the name of the Lord thy God
in vain: for the Lord will not hold him guiltless that taketh
His name in vain.
IV. "Remember the Sabbath day, to keep it holy.
143 -- days shalt thou labor, and do all thy work: but
the seventh day is the Sabbath of the Lord thy God: in it
thou shalt not do any work, thou, nor thy son, nor thy daughter,
thy manservant, nor thy maidservant, nor thy cattle, nor
thy stranger that is within thy gates: for in six days the
Lord made heaven and earth, the sea, and all that in them
is, and rested the seventh day: wherefore the Lord blessed
the Sabbath day, and hallowed it.
V. "Honor thy father and thy mother: that thy
days may be long upon the land which the Lord thy God giveth
VI. "Thou shalt not kill.
VII. "Thou shalt not commit adultery.
VIII. "Thou shalt not steal.
IX. "Thou shalt not bear false witness against
X. "Thou shalt not covet thy neighbor's house,
thou shalt not covet thy neighbor's wife, nor his manservant,
nor his maidservant, nor his ox, nor his ass, nor anything
that is thy neighbor's." TOP
It was necessary for the Lord to present His law, the transcript
of His character, in
this form, just
144 -- because
of the essential immorality of mankind. For "the law
is not made for a righteous man, but for the lawless and
disobedient, for the ungodly and for sinners, for unholy
and profane, for murderers of fathers and murderers of mothers,
for manslayers, for whoremongers, for them that defile themselves
with mankind, for men-stealers, for liars, for perjured
persons, and if there be any other thing that is contrary
to sound doctrine." 1 Tim. 1:9, 10.
this is a description of man just as he is naturally, in
the world, it is easy to see how perfectly adapted to his
condition, how perfectly calculated to awaken him and draw
him away from himself, is that law of universal and everlasting
"Thou shalt not's" absolutely prohibiting him
from doing everything that is naturally in him to do. This
reveals to man the true knowledge of himself; that he is
altogether wrong, a complete sinner. At the same time there
is pressing upon him that divinely-implanted enmity against
Satan, the hatred of evil and desire for the good; with
the fatal consciousness that of himself there is no possibility
of attaining to the perfection of conduct demanded by that
law and sanctioned by the soul's desire. Thus the soul-conflict
is deepened till in desperation he cries, "O wretched
man that I am! who shall deliver me from the body of this
death?" Then, in answer, "the Desire of all nations"
comes, and presents Himself to him; and when accepted by
him, delivers him from the bondage of corruption into the
glorious liberty of the children of God.
145 -- So "the Law
entered, that the offense might abound. But
did much more
abound: THAT as
sin hath reigned unto death, EVEN
so might grace
reign through righteousness
Jesus Christ our Lord." Rom. 5:20, 21. And
"What Law could not do, in so far our earthly nature
weakened its action, God
did, by sending His own Son, with a nature like
our sinful nature, to atone for sin. He doomed sin in that
earthly nature, so that the requirements of the Law might
be satisfied in our lives, lived now in obedience, not to
our earthly nature, but to the Spirit." Rom. 8:3, 4.
"we know that everything said in the Law is addressed
to those who are under its authority, in order that every
mouth may be closed, and the whole world become liable to
the judgment of God. For no human being will stand right
with God as the result of actions done in obedience to Law;
for through Law there comes a clear conception of sin. But
now, quite apart from Law, there stands revealed a righteousness
[a character] which comes from God, and to which the Law
and the Prophets bear witness. It is a righteousness [a
morality] which comes from God through faith in Jesus Christ,
and is for all, without distinction, who believe in Him.
For all have sinned [have become immoral], and all fall
short of God's glorious ideal, but, in His mercy, are being
set right with Him through the deliverance which is in Christ
Jesus. For God placed Him before the world, to be, by His
sacrifice of Himself, a means of reconciliation
146 -- through faith in Him. God did this, in order
to prove His righteousness [His morality], and because in
His forbearance He had passed over the sins men had previously
committed: God did this, I repeat, as a proof, at the present
time, of His own righteousness, in order that He might be
righteous [moral], and make those who have faith in Jesus
stand right [moral] with Himself." Rom. 3:19-26.
is the morally scientific way of human nature from what
it is to what it must be, to be truly moral.TOP
147 -- Chapter
XV - The Study of Physical Science. - In
the realm of physical science the Bible is not the direct
and full treatise that it is in the mental and moral
sciences. Yet all that is said in the Bible touching any
of the physical sciences is as certainly true as is what
is therein said on any other subject.
For instance, the Bible said that the atmosphere has "weight"
three thousand years before Torricelli discovered and announced
it to astonished because
benighted Europe. The Bible said that one star differs from
another star in brightness and beauty - "in glory"
- more than seventeen hundred years before astronomers discovered
that it was actually a difference in glory instead
of in distance. The Bible said that there is "healing"
in the sun's rays, two thousand two hundred and ninety years
before medical science made the discovery of it.*
instances are sufficient for illustration, though many more
might be cited. These statements of the Bible were all these
ages true - scientifically true. If men had read the Bible
with anointed eyes and enlightened minds, and had believed
simply what it said,
-- Upon the authority of that Scripture text alone, the
writer of this book, in public addresses, urged physicians
to search for that healing in the sun's rays, before Dr.
Finsen made his scientific discovery of his ancient Biblical-scientific
148 -- they would have all these ages know these scientific
truths. And the men who did believe these Bible statements
seventeen hundred to three thousand years ago, knew these
scientific truths as certainly as any scientist or anybody
else has known them since their discovery.
When the Bible is studied with enlightened and devout mind,
it will very soon be discovered that there is far more therein
said touching natural philosophy and physical science than
is believed even by the vast majority of Christians. And
in all these things speaking the truth in the perfection
of knowledge, the Bible is thus the true guide in the study
of physical science as well as in the study of the mental
and moral sciences. The Bible is therefore altogether worthy
to be the text-book in physical science as well as in every
other line of study, and should be given that place, in
every Christian school. In this book it would be too much
to undertake extensively to trace each phase of physical
science as touched in the Bible. All that can he here attempted
is merely a brief running sketch illustrative of how, and
how trustworthily, the Bible can be used as at least the
test-book in the realm of physical science in Christian
Bible is the true and perfectly reliable basis of the study
of physical science, because it is the true and perfectly
reliable record of creation. And creation,
not evolution, is the origin of all things.
by the Word of God being the origin of all physical as of
all spiritual existences under God, Revelation by the Word
of God is the true and reliable source of all
149 -- instruction in physical as well as in spiritual
science. As already indicated (page 134,) true knowledge
and undestanding of the physical creation are acquired by
precisely the same means as are knowledege and understanding
of the spiritual creation: "Through faith
that the worlds
were framed by the Word of God, so that things which are
seen were not made of things which do appear." Heb.
11:3. Much has in recent years been made of "natural
law in the spiritual world." That is well. But far
more needed than that is, and far more profitable, to be
made far more of, is the reverent recognition and devout
study of spiritual
law in the natural world. Faith, faith
is the way to knowledge and understanding in the physical
as in the spiritual world: for all worlds are of God, by
the Word of God; as is faith also of God, by the Word of
God. Gen. 1:1; Ps. 33:6, 9; Heb. 11:3; Eph. 2:8; Heb. 12:2;
even of professed Christians are quite incredulous of the
proposition that for Christians the Bible must be the basis
of all true education and the text-book in every line of
study. They "can not see how this can be so,"
because they do not believe it; and then will not believe
it, because they can not see it. But the only real ground
of this incredulity is the exceedingly small place that
the Bible occupies in their lives. That place is so very
small, so utterly narrow and confined, that in their estimation,
to undertake to make the Bible the basis of all education
and the text-book in every line of study, is equivalent
150 -- practically nothing at all. It is therefore literally
the truth that the attitude which each one occupies toward
this proposition publishes the measure that the Bible occupies
in that person's life. TOP
there is a very common mistake that is made with respect
to the use of the Bible as the text-book in all studies.
With many the idea obtains that this means that the Bible
must be the only study-book:
the only book used in school. Even if this were so, used
by those who know the Bible, it would be far better than
is now done in popular education. But that is not by any
means what is meant. There
is a very material difference between a text-book
and a study-book.
This mistake or thinking that the Bible as the text-book
means the Bible as the only
study-book came about by the fact that in the
schools of the day all study-books are called text-books.
To the teachers
these books are supposed to be text-books;
while to the students they are expected to be study-books.
But instead of the study-books of the students being text-books
to the teachers, nine times out of ten the text-books are
study-books to the teachers; and the teachers do not get
out of the text-book, and the students hardly ever get into
Bible is a book of
principles, that are the sure guide in the right
way in everything that pertains to the life. The Bible as
the text-book therefore is not
the Bible merely as a storehouse of worthy sentiments, sayings,
or mottoes, from which can be selected a sentence or a verse
as the basis of a lecture, or the suggestion
151 -- of a disquisition. The Bible as the text-book
is the Bible as the book of
divine principles which are the life and guide
of study, the light to lighten the path of the student,
that the truth,
and only the truth, in philosophy and science, shall be
known. The use of the Bible as the text-book of all study
is to know in the Bible the
principle, to plant yourself upon that principle
as your firm basis and sure guide, and then from this basis
and in the light of this principle use all the realm of
nature, revelation, and human experience as the study-book.
to Part C